Resurrection in Titus
(avg. read time: 2–4 mins.)
With Paul’s letter to Titus, we once again encounter a document that does not use resurrection terminology. But in line with what we have seen connected to explicit resurrection terminology elsewhere in Paul’s works and the rest of the NT, we do have implicit links to consider. The influence of resurrection belief is apparent in small but significant portions of all three chapters.
First, in the opening Paul identifies himself as, “a slave of God, an apostle of Jesus Christ for the faith of God’s elect and the knowledge of the truth that is in accordance with godliness, on the basis of the hope of everlasting life, which the never-lying God promised before the times of the ages” (1:1–2). The hope of everlasting life is inextricably linked with the hope for resurrection, as we have seen elsewhere. There is no hope for everlasting life that does not include the resurrection of the dead (as well as transformation for the living). Likewise, the emphatic characterization of God as the one who does not lie (which I have tried to convey the attributive force of by translating as “never-lying”) in making his promises is an affirmation of his inexorable, faithful love, which is one of the foundations of resurrection belief itself. For those who die before God’s promises are fully realized, resurrection will be necessary for the reception of everlasting life. And thus we have on both sides of the “times of the ages” the promises of God and the everlasting fulfillment of God’s promises, so that from eternity past to eternity future, all is encompassed by the promises of God.
In the present time, God has revealed according to his own timing his word in the proclamation with which Paul was entrusted according to the mandate of the salvation of our God (1:3). That is to say that God has revealed how and, more importantly, through whom he is going to fulfill his promise of everlasting life. He has done so through the gospel, which has at its center the crucified, risen, and exalted Jesus Christ. As he rose to everlasting life, he can convey his life to us, in accordance with his work as the executor of God’s will.
Second, in similar terms Paul will say that the grace of God has been revealed, with the result of bringing his gracious offer of salvation to all (2:11), which entails a way of living in the present age with wisdom, righteousness, and godliness in anticipation of the age to come (2:12). That is, the present time is characterized by faithful waiting for the Lord, anticipating the blessed hope and appearance of the glory of our great God and Savior, who is Jesus Christ (2:13).1 In further articulating who Jesus is, Paul says he is the one who gave himself for us, in order that he should thereby redeem us from all lawlessness and purify for himself a people of his own possession who are zealous for good works. The resurrection is not mentioned here, but it is the obvious connector between his death for us and his appearance/Second Coming. Indeed, our being a people of his own possession is a result of his resurrection for our justification, meaning that is not only a result of his death. For if he had stayed dead, we would not be his possession. And without his resurrection, we would not be in active, participatory union with him so that we would be zealous for good works that make us like him.
Third, these points also appear in Titus 3:4–7. After all, Jesus himself is the embodiment of the kindness and love for humanity (the Greek word here is where we get “philanthropy” from) of God our Savior (3:4). When he appeared, he saved us in accordance with his mercy, not because of our works in righteousness, and he has implemented this salvation through the washing of regeneration and renewal by the Holy Spirit. This is the sanctifying work of the Holy Spirit whereby he not only saves us from sin, but he also saves us for the age to come by regeneration and renewal, which has been defined elsewhere as in accordance with the image of Jesus, and which will include as its goal our resurrection and transformation for everlasting life. That is, he makes us to be a new creation in anticipation of the new creation (cf. 2 Cor 5:15–21). The resonance with such texts we have seen elsewhere (esp. Rom 8) becomes all the more pronounced with v. 7, when Paul reminds us that God the Father has poured out the Holy Spirit on us for the purpose that, having been justified by his grace, we would become heirs according to the promise of everlasting life (including by resurrection). This text also thus reminds us of the Trinitarian character of our salvation because our God who raises the dead is Trinity.